Jain Dharm Jain Darshan Tatha Shraman Sanskruti - Book Summary

Here is a comprehensive summary of the Jain text "Jain Dharm Jain Darshan tatha Shraman Sanskruti" by Dr. Lakshminarayan Dubey, based on the provided pages:

The book highlights Jainism as one of the world's major, influential, and respected religions, emphasizing the robust ethical code it has established, known as Shraman Culture. This culture offers profound and novel contributions to global civilization, particularly relevant to humanity's current needs. The author stresses that Jainism, due to its vastness and liberal beliefs, should be viewed within the broader context of Indian culture, akin to viewing an ocean rather than a limited pond, to allow for its free development and maturity.

Historical Context and Origins:

Some scholars believe Jainism has existed in India since time immemorial, placing it among the world's ancient religions.
The first Tirthankara, Lord Rishabhadeva, is considered the progenitor of Jainism. His name, along with that of Lord Neminatha, appears in ancient Vedic texts like the Rigveda and Yajurveda.
There's a belief that a branch of the Dravidian people may have followed Jainism.
Archaeological findings from the ancient sites of Mohenjo-daro and Harappa are also cited as evidence of Jainism's antiquity.
Lord Parshvanatha and Lord Mahavir Swami are recognized as the last Tirthankaras. Lord Mahavir, in particular, is noted for his immense popularity and significant contribution to Indian history and culture. He elevated Jainism to a "Loka Dharma" (religion of the people) and Shraman culture to Jain culture, enriching Jain philosophy with new tenets.

Core Principles and Philosophical Foundations:

Jain philosophy and Shraman culture are founded on a dignified, intellectual, and superior theoretical-practical basis.
Jain-Buddhism is seen as a significant "revolution" within Indian culture, marking the second such major shift.
A fundamental difference between Vedic and Jain cultures lies in their view of the world: Vedic culture sees the world as having a beginning and an end, while Jain/Shraman culture perceives it as eternal and infinite.
The three primary and most important principles of Jain Dharma, Jain Darshan, and Shraman culture are:
1. Ahimsa (Non-violence): Considered the lifeblood of Jain philosophy and culture, Ahimsa extends to not harming any living being through thought, word, or deed. It encompasses virtues like compassion and tolerance. The lives of Jain monks and saints are presented as the highest examples of Ahimsa.
2. Tapasya (Austerity/Penance): This is crucial for purifying the soul and is the driving force behind adhering to the Mahavratas (great vows). Jainism classifies tapas into two types:
  - Bahya Tap (External Austerity): Includes fasting, eating less, begging for alms, renouncing specific tastes, enduring physical hardships, and abstaining from worldly pleasures.
  - Abhyantar Tap (Internal Austerity): Includes repentance, humility, service to others, self-study, meditation, and renunciation.
3. Anekantavada (Non-absolutism/Pluralism): This is identified as the core element proving Shraman culture's originality, distinctiveness, and self-originating nature. It is also known by terms like Syadvada, Apekshavada, and Saptabhangi. Anekantavada is considered the "seed" of Jain Agamas and a profound achievement of Jain philosophy, grounding itself in the eternal nature of truth. It recognizes the coexistence of opposing viewpoints, suggesting that something might be true from one perspective and false from another. The author uses the example of Buddhist philosophy viewing the world as impermanent and Sankhya philosophy seeing it as eternal to illustrate this, stating that the complete reality of an object is both permanent and impermanent. Anekantavada is presented as a unifying force, capable of reconciling different perspectives and resolving conflicts arising from narrow-mindedness, regionalism, and sectarianism. It is also described as a potent remedy for religious violence and a bringer of peace and love. The author draws parallels between Jain Syadvada and Einstein's theory of relativity, and Jain atomism with modern science.

Other Key Principles and Practices:

Shraman culture's guiding principle is the widespread dissemination and practice of equality towards all beings and compassion and empathy for all living things.
Like Indian culture, Shraman culture prioritizes the spiritual self over material elements.
Aparigraha (Non-possession/Non-attachment) is presented as a solution to the restlessness and greed of modern civilization, involving the voluntary renunciation of worldly pleasures and the accumulation of possessions.
Satya (Truth) is considered the essence and very life of existence.
Brahmacharya (Celibacy/Chastity) is seen as a way to conserve energy and focus the mind, considered invaluable for all individuals, regardless of their life stage. Lord Mahavir is credited with introducing Brahmacharya to Jainism.
The five Mahavratas (Great Vows) of Shraman culture are Ahimsa, Satya, Asteya (Non-stealing), Brahmacharya, and Aparigraha. Asteya, beyond just not stealing, means not claiming ownership of what does not belong to you.
Samyak Darshan (Right Faith), Samyak Jnana (Right Knowledge), and Samyak Charitra (Right Conduct) are identified as the three paths to Moksha (liberation).

Impact and Relevance:

The author notes the significant importance of Jain cultural principles within Hindu culture as well, citing Upanishadic emphasis on tapasya for creation.
Mahatma Gandhi's philosophy is highlighted as being heavily influenced by the fundamental principles of Shraman culture.
Shraman culture's emphasis on spirituality, austerity, renunciation, truth, and universal love forms its foundation, with many of these elements also found in broader Indian culture.
The text asserts that Jain culture and Jainism, in essence, represent human culture and human religion. They possess the qualities and excellences expected of a universal human culture.
Jain principles are presented as universally applicable for achieving righteous and ethical conduct, regardless of whether one identifies as Jain. The author suggests that by adhering to these principles, individuals can embody "Jain-ness" in their actions and beliefs, making Jainism a "human dharma."
The word "Jain" is derived from the root "Jin," meaning one who controls the senses. This perspective expands the definition of a Jain to anyone who exercises self-control over their senses, promoting national unity and emotional integration.
There is a growing respect and attraction towards Jainism and Buddhism in foreign countries, with mentions of "Beatniks" in America practicing Jain behavior. Ahimsa and Anekantavada are suggested as antidotes to Western materialism and conflict.
The Jain concept of life extends to Earth, water, fire, air, and plants, in addition to visible beings like humans, animals, and insects. This detailed understanding of life, the author suggests, shows similarities with certain discussions in Zoroastrian scriptures (Avesta), particularly their ritualistic confessions of wrongdoing towards elements like earth, water, and fire, implying a potential historical influence of Jainism on Zoroastrianism.

In conclusion, the text positions Jainism, its philosophy, and Shraman culture as timeless, scientifically sound, and universally relevant principles that offer profound insights and solutions for contemporary human challenges, promoting peace, harmony, and ethical living.